瑜伽論記 9.117

9.117

測云：西方三釋不同。一云，唯取其事者，緣依他智，唯取真如緣真如智，此雙舉兩智。言不作是念，是事是如者，釋二智行相，謂緣俗智不作是念，此是唯事，緣真如智不作是念，此唯真如，但行於義者雙結兩智，是現量故不起分別但緣其體。一釋云：唯取其事者，自證分，不作是念此是見分事。是唯真如者，見分。不作是念，唯真如，但行於義者，雙結自證分行於見分義，見分行於真如義。三釋云：唯取其事者，地前加行位中俗智，唯取真如者，如加行位緣真如。不作是念已下，初地已上無分別智也。

Ce says: In the Western regions there are three different explanations. The first says: "only apprehends the facts" refers to the wisdom that takes the dependent as object; "only apprehends tathatā" refers to the wisdom that takes tathatā as object; this raises both wisdoms together. The statement "does not formulate the thought, 'This is a fact,' or 'This is tathatā'" explains the aspects of the two wisdoms: that is, the wisdom taking the conventional as object does not formulate the thought, "This is merely a fact," and the wisdom taking tathatā as object does not formulate the thought, "This is merely tathatā." "Only operating on the referent" concludes both wisdoms together: because they are direct perception, they do not generate discrimination but only take their ontological reality as object. A second explanation says: "only apprehends the facts" refers to the self-awareness part; it does not formulate the thought, "This is the fact of the seeing part." "Is merely tathatā" refers to the seeing part; it does not formulate the thought, "This is merely tathatā." "Only operating on the referent" concludes together that the self-awareness part operates on the referent of the seeing part, and the seeing part operates on the referent of tathatā. A third explanation says: "only apprehends the facts" refers to the conventional wisdom in the stage of preliminary application prior to the bhūmis; "only apprehends tathatā" refers to taking tathatā as object in the stage of preliminary application; from "does not formulate the thought" downwards refers to the non-discriminative wisdom on the first bhūmi and above.